Help with a Doctor of Ministry project that proposes textual and paratextual strategies to effectively communicate relationships between biblical texts in our translations?
Would you be willing to take up to 2 hours to help with a Doctor of Ministry project that proposes textual and paratextual strategies to effectively communicate relationships between biblical texts in our translations? My D.Min. Student, Dale Hoskins, has prepared a series of short narrated PowerPoint presentations he calls, “The Illuminated Bible: Translating Intertextuality in Scripture.” For the purposes of his D.Min. Thesis project he has developed a survey tool to assess the helpfulness of the proposals and the usefulness of the presentations (including strengths and weaknesses) from experienced Bible translators and translation consultants. The survey also elicits feedback on your personal experience with cross-references and your thoughts on their function and effectiveness.
Dale needs as many results as possible by September 16, but can receive results through the end of September.
To review the material, use this link: https://map.bloomfire.com/posts/1233232-the-illuminated-bible-translating-intertextuality-in-scripture.
Thank you!
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Dear Dale, These are some general thoughts that came to me before I examined your materials, particularly because when talking about intertextuality in relationship to the text or texts or a corpus of data which have been the subject of examination and exploration for nigh on 2000 years, we face the challenge of also taking into account the way that people of previous generations and in diverse cultures have understood what today we refer to as intertextuality. We have inherited a long and diverse tradition. Those same texts, or at least the first testament materials, were of course the subject of different modes of interrelationship and intertextuality before the first Christians re-read those same texts, and found a different range of interconnectedness and interpretive models to those of their Jewish contemporaries, and indeed earlier generations of Jewish interpreters. Those traditions are still with us, so that even references in the first two verses of the Bible are differently understood by the Jewish community and the Christian community, with the result that they do not interpret or apply them (or translate them) in the same way. When we come into the Christian era we find a rich diversity of how successive generations understood their Scriptures, and of how they exercised what today we might call intertextuality – the early church fathers are, of course, a prime example of this. If we take for inst